To judge , i.e. pronounce sentence (for or against); by implication, to vindicate or punish ; by extenssion, to govern ; passively, to litigate (literally or figuratively)
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שָׁפַט (shaphat) is a Hebrew verb for judging, governing, deciding a case, administering justice, vindicating a party, or delivering people from oppression. In Exodus it describes resolving disputes; in Israel's historical narratives it can describe the governing and rescuing work associated with a judge; in prayer it may ask God to vindicate; and in prophetic texts it can announce judgment.
Reader summary
Full entry for שָׁפַט (H8199) · Open the biblical lexicon
שָׁפַט (shaphat) is a Hebrew verb for judging, governing, deciding a case, administering justice, vindicating a party, or delivering people from oppression. In Exodus it describes resolving disputes; in Israel's historical narratives it can describe the governing and rescuing work associated with a judge; in prayer it may ask God to vindicate; and in.
The BSB source-word alignment has 203 aligned rows for this entry. Common renderings include judge (11), judges (9), the Judge (7), to judge (7), and judges (6).
The source-word alignment first shows this entry at Genesis 16:5. Its strongest book concentrations include Psalms (32), Ezekiel (29), Judges (21), 1 Samuel (15).
This entry includes 1 verse guide that explain exact original-language forms in context.
שָׁפַט (shaphat) is a Hebrew verb for judging, governing, deciding a case, administering justice, vindicating a party, or delivering people from oppression. In Exodus it describes resolving disputes; in Israel's historical narratives it can describe the governing and rescuing work associated with a judge; in prayer it may ask God to vindicate; and in prophetic texts it can announce judgment. It does not always mean condemning or expressing a negative opinion.
Biblical judgment is accountable to truth and justice. Torah requires impartial hearings and rejects favoritism toward either rich or poor. Prophets and wisdom repeatedly evaluate rulers by their treatment of the poor, widow, orphan, and afflicted. Solomon asks for a listening heart so he can govern and discern. Israel's judges are not simply modern courtroom officers, and their narratives include both deliverance and moral failure. Human office never becomes identical with God's perfect judgment.
These texts can sustain hope for people denied justice, but they cannot eliminate due process or transfer civil authority to an unaccountable religious leader. Allegations of crime, abuse, or danger require safeguarding, competent investigation, and lawful reporting. A congregation must not coerce confession, conceal evidence, promise a particular verdict, or pronounce guilt or innocence from spiritual impressions. Divine judgment is not a warrant to explain a sufferer's illness, disability, poverty, trauma, or disaster as deserved punishment.
H8199 appears in dispute resolution, courts, governance, the activity of Israel's judges, protection of vulnerable people, prayers for vindication, prophetic judgment, and hope for God's just rule.
Abraham appeals to the Judge of all the earth to act justly while interceding over Sodom.
Capable leaders decide routine cases while difficult matters come to Moses, distributing judicial responsibility.
A judge must not favor either the poor or the great but must judge a neighbor with justice.
Appointed judges are charged to hear disputes and decide justly between community members and resident foreigners.
Learning good includes seeking justice, correcting oppression, and defending the orphan and widow.
The royal prayer asks for vindication of the afflicted, rescue of needy children, and defeat of oppression.
Those exercising judgment are commanded to defend the weak, orphaned, afflicted, and destitute.
Creation rejoices because the Lord comes to judge the world with righteousness and faithfulness.
The Lord raises judges who deliver Israel from plunderers, showing that the role includes rescue and governance.
Solomon asks for a listening heart to judge the people and discern between good and evil.
Jehoshaphat warns judges that they exercise judgment before the Lord, underscoring accountability rather than autonomy.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. To judge is to execute justice through pronouncement, vindication, punishment, and governance—God's covenantal prerogative.
To judge is to execute justice through pronouncement, vindication, punishment, and governance—God's covenantal prerogative.
to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or punish; by extenssion, to govern; passively, to litigate (literally or figuratively) BDB: judge Usage: avenge, × that condemn, contend, defend, execute (judgment), (be a) judge(-ment), × needs, plead, reason, rule.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 204 lexical occurrence verses.
שָׁפַט is a primitive root - no further derivation.
The Lord’s act of judging emphasizes that ultimate authority over leaders and nations belongs to him.Isaiah 3:13-15
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
H8199 lets teachers recover judgment as the work of establishing justice rather than merely criticizing or condemning. Exodus distributes casework; Leviticus and Deuteronomy demand impartiality; Psalms 72 and 82 center afflicted and vulnerable people; Judges includes rescue and governance; Solomon asks for discerning attention; and the prophets arraign corrupt officials.
This breadth makes divine judgment a hope for the oppressed as well as a warning to wrongdoing. It also limits human claims. A pastor, parent, employer, or ministry team does not acquire God's omniscience. Serious allegations need evidence, trauma-informed care, fair process, safeguarding, and competent civil authorities where required. Confidentiality cannot promise secrecy about danger or crime.
Prayer for vindication does not guarantee the timing, method, or outcome a person expects. Nor may calamity be labeled a divine verdict against its victim. The canonical witness of Job and lament refuses that shortcut.
Lev.19.15
H8199 covers adjudication, governance, vindication, and deliverance according to subject, object, and setting. The participial noun can designate a judge or ruler, but the book of Judges portrays crisis leaders rather than one uniform modern legal office. Requests that God judge a speaker can seek vindication rather than punishment of everyone else.
New Testament texts about judging, courts, discipline, rulers, and final judgment use Greek terms and distinct settings. They must be interpreted directly. Jesus' warnings against hypocritical judgment do not cancel protection of vulnerable people or fair adjudication, and they do not make every H8199 use condemnatory.